Thursday, February 24, 2011

Coleridge deserves some critiquing too

We've all done our fair share of bashing Wordsworth, but I think we should save a few slaps for Coleridge. He's smarter than old Wordy yes, but he's not all that consistent either. For example, we've got him critiquing those who "sacrificed the heart to the head," and therefore critiquing reason as a lower faculty than the Romantic expressions of emotion, but he himself indulges in some more empirical/rational techniques (584). When he's discussing how he came to determine the difference between fancy and imagination, he states "repeated meditations led me first to suspect (and a more intimate analysis of the human faculties, their appropriate marks, functions, and effects matured my conjecture into full conviction)" which sounds a lot like a scientific process (585). For a Romantic man who was supposed to scorn empiricism and value sensibility over rationality, Coleridge seems to do the opposite on this point.
Another issue I have with him is his seeming desire to be writing for the "middle and lower classes of society" it appears that this is not really the audience he wants to have. When he talks about how Wordsworth comes under attack for his ideas, his defense of his friend is that Wordsworth is gaining an increasing number of followers, and "they were found too not in the lower classes of the reading public, but chiefly among young men of strong sensibility and meditative minds" (587). Clearly Coleridge has more appreciation for these kind of readers, who would not have been in the ordinary or lower classes but of a more upper class and educated rank. This suggests an elitism in Coleridge, and while we accuse Wordsworth of being pretty self-satisfied, I'd venture to say Coleridge wasn't entirely humble either.
On one point I do feel Coleridge is consistent (or at least semi-consistent), and that is his value on language and specific words. He says that "whatever lines can be translated into other words of the same language, without diminution of their significance, either in sense, or association, or in any worthy feeling, are so far vicious in their diction" (584). In traditional Romantic thought, words were believed to have incantatory power, and thus the weight resting on a single word would make it so that no other word could replace it. For Coleridge, each word must carry this weight, and therefore if the word can be removed or substituted, it obviously is not bearing the burden of incantatory power and is therefore worthless. Coleridge's emphasis on words continues when he is talking about good poetry, and his emphasis on content fitting the form (such as when he's talking about the "parts of which mutually support and explain each other") (589). So there, he's okay in my book. Otherwise, maybe not so much.

4 comments:

  1. When Coleridge says that about sacrificing the heart to the head, I am pretty sure I read it differently than you did. The full quote says:

    "Our faulty elder poets sacrificed the passion, and passionate flow of poetry, to the subtleties of intellect, and to the starts of wit; the moderns to the glare and glitter of a perpetual, yet broken and heterogeneous imagery, or rather to an amphibious something, made up, half of image, and half of abstract meaning. The one sacrificed the heart to the head; the other both the heart and head to point and drapery" (584).

    The quote compares two types of people:
    1. those who sacrificed passion to wit
    2. the moderns who fell into abstraction

    Thus he says it is better to sacrifice the heart to the head than it is to sacrifice both to such a point that poetry is meaningless.

    Elder poets are admired in their witty statements, which only occur sporadically in a piece. Good poetry can have wit, but what makes it good is a "continuous undercurrent of feeling."

    For this reason, I don't quite agree with your use of the quote as a critique of empirical method. The quote is actually very Hegelian, suggesting that Romanticism has arisen from two inferior extremes from the past. Here we have elders and moderns. Hegel uses the examples of symbolic and classical art.

    ReplyDelete
  2. I think Jaque is exactly right. I also think that, even if Coleridge does prefer heart to head, in a literary analysis, he sort of has to use some head in order to explain and examine things. Furthermore, sitting in meditation does not necessarily imply the rule of reason (see mysticism). The other half of the statement does talk about analysis, but again, if you're going to analyze something, you have to use analysis, even if you don't think it is the best or only faculty worth using.

    ReplyDelete
  3. I also agree with Jacquie on that first part. Coleridge does seem to mix reason and inspiration, but I’m not sure it’s actually contradictory. It could be a system similar the Christ Above Culture or Christ Transforming Culture models of Whitworth’s Core program. Coleridge is acknowledging that there are virtues in reason (so long as the “heart” is not “sacrificed” in favor of rationality); reason is something atop which one can build one’s imagination, or use one’s imagination to transform reason into something even higher. It still skirts the line as far as how much he may have valued rationality, but it works in some ways to explain his seeming compromise with empiricism.
    As for incantatory words: that was my favorite part of Coleridge, too. :)

    ReplyDelete
  4. Jacquelyn,
    I think you are right to critique STC. I think most of the English Romantics were guilty of not writing for the audiences they said they were writing for. They were, in some sense, all elitist snobs who probably had little notion of how to write for the middle/lower classes.

    ReplyDelete